Volume 5 / Part 3 — ADDITIONS AND CORRECTIONS[126]

ADDITIONS AND CORRECTIONS[126]

VOL. I.

1. Riddles Wisely Expounded.

P. 1. Rawlinson MS. D. 328, fol. 174 b., Bodleian Library.

I was unaware of the existence of this very important copy until it was pointed out to me by my friend Professor Theodor Vetter, of Zürich, to whom I have been in other ways greatly indebted. It is from a book acquired by Walter Pollard, of Plymouth, in the 23d year of Henry VI, 1444-5, and the handwriting is thought to authorize the conclusion that the verses were copied into the book not long after. The parties are the fiend and a maid, as in C, D, which are hereby evinced to be earlier than A, B. The “good ending” of A, B, is manifestly a modern perversion, and the reply to the last question in A, D, ‘The Devil is worse than eer woman was,’ gains greatly in point when we understand who the so-called knight really is. We observe that in the fifteenth century version, 12, the fiend threatens rather than promises that the maid shall be his: and so in E, V, 205.

Inter diabolus et virgo.

2². Be leue.

3¹. the leman.

3². theche.

13². knyȝt seems to be altered to knyt.

14². fold: cf. 1².

19². lowe.

Pollarde is written in the left margin of 22¹. and WALTERVS POLLARD below the last line of the piece.

[‘Inter Diabolus et Virgo’ is printed by Dr Furnivall in Englische Studien, XXIII, 444, 445, March, 1897.]

P. 2 f., 484 a, II, 495 a, IV, 439 a. Slavic riddle-ballads. Add: Romanov, I, 420, No 163 (White Russian).

2. The Elfin Knight.

P. 7. Of the custom of a maid’s making a shirt for her betrothed, see L. Pineau in Revue des Traditions Populaires, XI, 68. A man’s asking a maid to sew him a shirt is equivalent to asking for her love, and her consent to sew the shirt to an acceptance of the suitor. See, for examples, Grundtvig, III, 918. When the Elf in ‘Elveskud,’ D 9, Grundtvig, II, 116, offers to give Ole a shirt of silk, it is meant as a love-token; Ole replies that his true love had already given him one. The shirt demanded by the Elfin Knight may be fairly understood to have this significance, as Grundtvig has suggested. So, possibly, in ‘Clerk Colvill,’ No 42, A 5, I, 387, considering the relation of ‘Clerk Colvill’ and ‘Elveskud.’ We have silken sarks sewn by a lady’s hand in several other ballads which pass as simple credentials; as in ‘Johnie Scot,’ No 99, A 12, 13, D 6, E 2, H 4, 5, II, 379, 385, 389; etc. Here they may have been given originally in troth-plight: but not in ‘Child Maurice,’ No 83, D 7, F 9, II, 269, 272.

7, 8, 484 a, II, 495 a, III, 496 a, IV, 439 a, V, 205 b. Add: ‘Les Conditions impossibles,’ Beauquier, Chansons p. recueillies en Franche-Comté, p. 133.

White Russian. Šejn, Materialy, I, I, 494, No 608 (shirt, etc.). Croatian, Marjanović, ‘Dar i uzdarje,’ p. 200, No 46.

8 ff. Questions and tasks offset by other questions and requisitions in the Babylonian Talmud. See Singer, Sagengeschichtliche Parallelen aus dem babylonischen Talmud, Zeitschrift des Vereins für Volkskunde, II, 296.

11, note *, 12. The story of the two mares is No 48 of R. Schmidt’s translation of the Çukasaptati, p. 68 ff.; that of the staff of which the two ends were to be distinguished, No 49, p. 70 f. The Clever Wench (daughter of a minister) appears in No 52, p. 73 ff., with some diversities from the tale noted at p. 12 b, 2d paragraph. More as to the Clever Wench in R. Köhler’s notes to L. Gonzenbach’s Sicilianische Märchen, now published by J. Bolte in Zeitschrift des Vereins für Volkskunde, VI, 59. [See also Radloff, Proben der Volkslitteratur der nördlichen türkischen Stämme, VI, 191-202.]

17 f., 484 f., II, 495 f., IV, 439 f., V, 206. The Journal of American Folk-Lore, VII, 228 f., gives the following version, contributed by Miss Gertrude Decrow of Boston, in whose family the song has been traditional.

19 J. At p. 229 of the same are these stanzas from a version contributed by Mrs. Sarah Bridge Farmer, as learned from an elderly lady born in Beverly, Massachusetts.

(“The requirements which follow are identical with those of the previous version. There is an additional stanza:”—)

The copy in The Denham Tracts, II, 358, from D. D. Dixon’s tractate on The Vale of Whittingham, Newcastle-upon-Tyne, 1887, has been given from elsewhere at II, 495.

4. Lady Isabel and the Elf-Knight.

P. 25, B. Een Liedeken van den Heere van Haelewyn, with trifling verbal differences from Hoffmann’s text, in Oude Liedekens in Bladeren, L. van Paemel, No 25. The copy in Nederlandsch Liederboek, Gent, 1892, II, 1, No 44, ‘Van Heer Halewijn,’ is Willems’s.

27 a, 32 a, 37 b, 487 b. Lausen des Kopfes durch das Mädchen: notes by R. Köhler to L. Gonzenbach’s Sicilianische Märchen, now published by J. Bolte, Zeitschrift des Vereins für Volkskunde, VI, 62. [Cf. Georgeakis et Pineau, Folk-lore de Lesbos, p. 257.]

29-37, 486 a, III, 497 a, IV, 441 a, V, 206 f. GG, HH,’Der Ritter im Walde,’ Herrmann u. Pogatschnigg, Deutsche V.-L. aus Kärnten, Salon-Ausgabe, p. 33; ‘Es ritt ein Räuber wohl über den Rhein,’ Wolfram, Nassauische Volkslieder, p. 61, No 33, resemble N-R: Liedlein von dreierlei Stimmen; eleven (two) warning doves, three cries, to father, mother, brother; huntsman-brother rescues sister and disposes of the knight or robber.

Böhme, in his edition of Erk’s Deutscher Liederhort, I, 118-146, 1893, prints twenty German versions under numbers 41, 42. Of these 41ⁱ, 42^k, 42ⁱ are of oral derivation, and 42^h is from Erk’s papers. Böhme notes two other copies taken down from singing, and one in MS., which he does not give. Judging by what has been given, what has been withheld must be of trifling value.

486 a, V, 207 a, DD. So ‘Als die wunderschöne Anna auf dem Brautstuhle sass,’ Wolfram, p. 66 f., No 39 a; and No 39 b, which is even worse preserved. Again, ‘Die wunderschöne Anna auf dem Rheinsteine,’ K. Becker, Rheinischer Volksliederborn, p. 20, No 17.

37 f., A. Add: ‘Der Reiter u. die Kaiserstochter,’ K. Becker, Rheinischer Volksliederborn, p. 15, No 12.

41-44, III, 497 b, V, 207 a. Pair (or one of a pair) riding a long way without speaking. Add: ‘Los dos hermanos,’ Milá, Romancerillo catalan, 2d ed., p. 234, No 250: “Siete leguas caminaron, palabra no se decian.” Add also: Afzelius (1880), I, 21, st. 22.

42 a, 488 a. Six Ruthenian copies (in two of which the girl is a Jewess), Kolberg, Pokucie, II, 20-25, Nos 21-26. White Russian versions of the ballad of the Jewess in Šejn, I, I, 490 f., Nos 604, 605; Romanov, I, II, 199, No 46.

P. 50, note ‖; IV, 441 b. Leprosy cured by (children’s) blood. See G. Rua, Novelle del “Mambriano,” pp. 84, 88 ff. The story about Constantine’s leprosy (Reali di Francia, lib. 1, c. 1) occurs also in Higden’s Polychronicon, Lumby, V, 122 ff., and in Gower, Confessio Amantis, bk. II, Pauli, I, 266 ff. See also Ben Jonson, Discoveries, ed. Schelling, p. 35 (G. L. K. and W. P. Few). [See Prym u. Socin, Kurdische Sammlungen, pp. 35, 36. H. von Wlislocki, M. u. S. der Bukowinaer u. Siebenbürger Armenier, pp. 60, 61. The latter gives a number of references for the story about Constantine. Cf. also Dames, Balochi Tales, No 2, in Folk-Lore, III, 518.]

IV, 441 b, 3d paragraph. Another ballad (White Russian) in which the girl is burned, Šejn, Materialy, I, I, 492, No 606.

57. D a was derived “from the housekeeper at Methven.” Sharpe’s Ballad Book, ed. 1880, p. 130.

IV, 442 a, 1st paragraph. Both hands are of the 18th century.

5. Gil Brenton.

P. 67. What is said of the bilwiz must be understood of the original conception. Grimm notes that this sprite, and others, lose their friendly character in later days and come to be regarded as purely malicious. See also E. Mogk in Paul’s Grundriss der germ. Philologie, I, 1019.

72. Splendid ships. See also Richard Coer de Lion, 60-72, Weber’s Metrical Romances, II, 5 f.; Mélusine, II, 438 f.

Some of the French ships prepared for the invasion of England in 1386 had the masts from foot to cap covered with leaves of fine gold: Froissart, ed. Buchon, X, 169. King Henry the Eighth in 1544 passed the seas in a ship with sails of cloth of gold: Lord Herbert of Cherbury, Life and Raigne of King Henry the Eighth, 1649, p. 513. When Thomas Cavendish went up the Thames in 1589, his seamen and soldiers were clothed in silk, his sails were of damask, “his top-masts cloth of gold.” Birch, Memoirs of the Reign of Q. Elizabeth, 1754, I, 57.

6. Willie’s Lady.

P. 82 ff. Hindering childbirth. Notes by R. Köhler to Laura Gonzenbach’s Sicilianische Märchen, now published by J. Bolte, Zeitschrift des Vereins für Volkskunde, VI, 63.

7. Earl Brand.

[P. 95 f, 489 b, III, 498 a, IV, 443 a. Death-naming, etc. See also W. R. Paton, Holy Names of the Eleusinian Priests, International Folk-lore Congress, 1891, Papers and Transactions, p. 202 ff.]

96 f., 489 f, II, 498, III, 498, IV, 443, V, 207.

Swedish. Cf. Kristensen, Jyske Folkeminder, XI, 293.

Romaic. See Ζωγραρεῖος Ἀγών, p. 170, No 321. [Georgeakis et Pineau, Folk-lore de Lesbos, pp. 208, 221.]

Italo-Albanian. De Grazia, Canti pop. albanesi, p. 102, No 11.

[Turkish. Sora Chenim went down into the grave of Täji Pascha, which opened to receive her. The “black heathen” ordered one of his slaves to slay him and bury him between the two. “Da wuchs Täji Pascha als eine Pappel aus dem Boden hervor, Sora Chenim wuchs als ein Rosenstrauch hervor. Zwischen diesen Beiden wuchs der schwarze Heide als ein Dornbusch hervor,” etc. Radloff, Proben der Volkslitteratur der nördlichen türkischen Stämme, VI, 246.]

100. Looking over the left shoulder. I, 100 f., A 21, B 4; 103, E 1; 464, 21; 490, 14 (left collar-bane); 492, 3; III, 259, 20; 263, 20; 264, 24; 339, 7; 368, 11; 369, 13; 413, 37; 465, 35; 488, 32; 13, 13; 15, 18; 17, 8; 18, 4; 20, 6; 52, 5; 135, 24; 445, 11; 518, 9; 519, 10; 520, 9. [In IV, 11, 21, it is the right shoulder.]

At I, 464, III, 259, 263 f., 339, 368 f, 413, IV, 135, the person looking over the left shoulder is angry, vexed, or grieved; in the other cases, no particular state of feeling is to be remarked. Undoubtedly the look over the left shoulder had originally more significance, since, under certain conditions, it gave the power of seeing spectres, or future events (but looking over the right shoulder had much the same effect). See A. Kuhn, Sagen, u. s. w., aus Westfalen, I, 187, No 206, and his references; and especially Bolte, in Zeitschrift des Vereins für Volkskunde, VI, 205-07 (using R. Köhler’s notes). After sowing hemp-seed in the Hallowe’en rite, you look over your left shoulder to see your destined lass or lad. See note to Burns’s Hallowe’en, st. 16.

10. The Twa Sisters.

P. 124 a, 4th paragraph. The ballad in Schlegel’s Reisen is simply a threnody in Esthonian marriage ceremonies over the carrying away of the bride to her husband’s house, and is not to the point.

125, 493 b, II, 498 b, III, 499 a, IV, 447 b, V, 208 b. ‘L’os qui chante:’ M. Eugène Monseur has continued his study of this tale in Bulletin de Folklore, I, 39-51, 89-149, II, 219-41, 245-51. See also Bugiel in Wisła, VII, 339-61, 557-80, 665-85.

[See also ‘Die Geschichte von zwei Freunden,’ Socin u. Stumme, Dialekt der Ho͜uwāra des Wād Sūs in Marokko, pp. 53, 115, Abhandlungen der Phil.-hist. Classe der K. Sächs. Gesellschaft der Wissenschaften, XV.]

[On disclosure by musical instruments see Revue Celtique, II, 199; Hartland, Legend of Perseus, I, 193. F. N. Robinson.]

126 a. [For a parallel to the South African tale see Jacottet, Contes pop. des Bassoutos, p. 52.]

126 b. C is also translated by H. Schubart in Arnim’s Tröst Einsamkeit, 1808, p. 146.

11. The Cruel Brother.

P. 144 a. For ‘Frau von Weissenburg,’ ‘Frau von der Löwenburg,’ ‘Junker Hans Steutlinger,’ see Erk, ed. Böhme, Nos. 102, 103, I, 360 ff.

144 b, 2d paragraph, V, 208 b. Add: ‘Le Testament du Chien,’ Bédier, Les Fabliaux, 2d ed., p. 473; ‘Testament de la vieille Jument,’ ‘de la vieille Truie,’ ‘de la Chèvre,’ Luzel, Chansons pop. de la Basse-Bretagne, II, 88-97. ‘The Robin’s Last Will,’ Miss M. H. Mason’s Nursery Rhymes and Country Songs, p. 41.

12. Lord Randal.

P. 153 a. German. Two other copies in Böhme’s Erk, No 190 b, I, 582.

[154 a; IV, 449 b. Danish. ‘Den forgivne Datter,’ Grundtvig-Olrik, No 341, Ridderviser, I, 146 ff., two versions: A=Kristensen, Jyske Folkeminder, No 92, X, 358; B, that communicated to Professor Child by Professor Grundtvig and mentioned in I, 154. Olrik mentions 7 Swedish copies, 5 of them unprinted.]

156 a, III, 499 b, V, 208 b. ‘Donna Lombarda.’ See Archivio, X, 380. [See also ‘Utro Fæstemø vil forgive sin Fæstemand,’ in the Grundtvig-Olrik collection, No 345, Ridderviser I, 165 ff., 3 versions A-C (A, B, from MS. sources going back in part to the 16th century; C, from oral tradition, printed by Kristensen, Jyske Folkeminder, No 19, I, 49, No 56, X, 234). Olrik, in an elaborate introduction, studies the relations of the Danish ballad (which is found also in Norse, Bugge’s MS. collections, No. 221) to ‘Donna Lombarda’ and to the history of the sixth century Lombard queen Rosemunda. He opposes the views of Gaston Paris, Journal des Savants, 1889, pp. 616 ff., and holds that ‘Donna Lombarda,’ ‘Utro Fæstemø,’ (his No 345), ‘Giftblandersken’ (his No 344), ‘Fru Gundela’ (see above I, 156 b), and the Slavic ballads of the sister who poisons her brother at the instigation of her lover, are all derived from the saga of Rosemunda. He even regards ‘Old Robin of Portingale,’ No 80, II, 240, as related to the ‘Utro Fæstemø.’ See below, p. 295.]

156 b, 499 a, II, 499 a, III, 499. The ballad of the maid who poisons her brother and is rejected by the man she expects to win in Lithuanian, Bartsch, Dainu Balsai, I, 172 ff., No 123 a, b. More ballads of poisoning, sister poisoning brother at the instance of her lover, girl poisoning her lover, and at col. 306 one resembling Lord Randal, Herrmann, Ethnologische Mitteilungen aus Ungarn, I, cols 292-308 (with an extensive bibliography). Herrmann’s collections upon this theme are continued from cols 89-95, 203-11. [Cf. the Danish ballad ‘Tule Slet, Ove Knar og Fru Magnild,’ Grundtvig-Olrik, No. 350, Ridderviser, I, 186, where, however, the murderess uses a knife.]

157. Compare, for dialogue and repetition, the Catalan ballad ‘El Conde Arnau,’ Milá, Romancerillo, No 78, p. 67; where, however, the first half of the third line is also regularly repeated in the fourth.

157 b. A is translated by Professor Emilio Teza. ‘L’Avvelenatrice, Canzone Boema,’ Padova, 1891, p. 12. [Atti e Memorie della R. Accademia di Scienze, Lettere ed Arti in Padova, Nuova Serie, VII, 234.]

13. Edward.

P. 167, 501 b, III, 499 b, V, 209 b. ‘Svend i Rosensgaard’ is No 340 in the Grundtvig-Olrik collection of Danish ballads, Ridderviser, I, 142. Danish versions are limited to three, of which the second is a fragment and the third a copy from Norway in all but pure Danish. Of Swedish versions eleven are enumerated, besides a half-comic copy from a manuscript of 1640, or older, which is spun out to 33 stanzas. As before remarked, a palpable tendency to parody is visible in some of the Scandinavian specimens.

14. Babylon, or, The Bonnie Banks o Fordie.

P. 170, 501 b, II, 499 a, III, 499 f., IV, 450 a, V, 209 b. ‘Hr. Truelses Døtre’ is No 338 of the Danish ballads in the continuation of Grundtvig’s collection by Dr. Axel Olrik, Danske Ridderviser, 1895, I, 114, where the ballad is subjected to a minute study. The existence of a ballad is mentioned in 1624, and indicated as early as 1598. There are Danish, Swedish, and Icelandic versions of the 17th century, and numerous later copies, Danish, Swedish, Norwegian, and Färöe: Danish, in all, 10, one of the 17th century; Swedish 12, 4 of the 17th century; Norwegian 6; Färöe 4. Five of the Norwegian copies take the direction of the Icelandic and Färöe in the treatment of the story. Two varieties of the ballad may be specially distinguished: one in which we have the miracle of a light burning or a fountain (fountains) springing over the place where the maids were murdered (called by Olrik the legendary form), the other in which the career and fate of the sons are made prominent. The “legendary” versions are the older. In these the maids are regarded as martyrs, and popular religious observances in connection with the miraculous fountains and in commemoration of the murdered maids have been kept up into the present century. The story is localized in not less than thirteen Danish accounts and others in Sweden.

II, 499 a, III, 500, V, 209 b. Add to the French ballads a copy, which has lost still more of the characteristic traits, obtained by M. Couraye du Parc in Basse-Normandie: Études romanes dédiées à Gaston Paris, 1891, p. 47, No 10.

II, 499 a. A Ruthenian story like that of the Great Russian ballad in Kolberg, Pokucie, II, 30, No 33.

15. Leesome Brand.

Pp. 181, 502 a. German. Add: Böhme, Erk’s Liederhort, I, 592 f., ‘Der Reiter und seine Geliebte,’ No 194 b, from Erk’s papers, c, from oral tradition (fragments). Böckel, ‘Das Begräbniss im Walde,’ p. 33, No 47. ‘Es gingen zwei Liebchen durch einen grünen Wald,’ Wolfram, p. 89, No 63.

17. Hind Horn.

[P. 188 b. ‘Horn Child.’ See the edition by J. Caro, in Englische Studien, XII, 323 ff.]

190 a. Hereward will not drink unless the princess presents the cup: very like Horn here. Michel, Chroniques Anglo-Normandes, II, 18 f.

191, note *. Blonde of Oxford (Jehan et Blonde). See Suchier’s edition, Œuvres poétiques de Philippe de Remi, Sire de Beaumanoir, II, 89, 99, 103.

193 a. That Horn Child, though much more modern in its present form than the Gest, “would seem to have been formed on a still older model” was suggested by T. Wright in 1835, and was the opinion of J. Grimm and of Ferdinand Wolf. Wolf maintains that Horn Child was the work of a popular jongleur, or vagrant minstrel, and that for this reason Chaucer put it among the “romances of prys,” which are mentioned in Sir Thopas. Anyway, this must have been the form of the story which was known to Chaucer. Wolf, Ueber die Lais, p. 217 f.

195 a (3). Oude Liedekens in Bladeren, L. van Paemel, No 28==Hoffmann, No 2.

199 a. Albanian. De Grazie, Canti p. albanesi, p. 118.

199 a, note *. Ring in betrothal. So in Twelfth Night, IV, 3, as Prior remarks, II, 277, apropos of ‘Axel and Walborg’, st. 44.

201, note. These talismans also in India: Tawney’s Kathá-Sarit-Ságara, II, 161.

502 b, 5th paragraph, III, 501 b, IV, 450 b. Add: Kolberg, Lud, IV, 23, No 146; VI, 166 f., No 332; XII, 115-118, Nos 221-224 (jumps seven tables and touches the eighth); XVI, 271, No 438; XVI, 272, No 440; Valjavec, p. 300, No 17; Kolberg, Mazowsze, II, 109, No 251. A soldier comes back after seven years’ absence to his “widow;” drops ring into cup, and is recognized as her husband. Lud, XXI, 61, No 123.

20. The Cruel Mother.

P. 219 b, 504 a, II, 500 a, IV, 451 a, V, 212 a. Add: T, Wolfram, p. 90, No 64, ‘Es hütet ein Schäfer an jenem Rain,’ ‘Die Rabenmutter;’ Böhme’s edition of Erk’s Liederhort, I, 636, No 212 e; and to the literature several items at p. 637.

219 b, III, 502 b. Similar Slavic ballads: Polish, Kolberg, Lud, IV, 52, No 220; XII, 308 f., Nos 611, 612; XVII, 9, No 17; XVIII, 188, No 346; XXI, 85, No 179; XXII, 160, No 284; Kolberg, Mazowsze, II, 160, No 352; IV, 366, No 436.

P. 220. C, sts 9, 10, 11 are in Motherwell’s MS., p. 183, written in pencil.

21. The Maid and the Palmer.

P. 228 b, 2d paragraph. The Finnish ballad was first printed by C. A. Gottlund, Otava, 1832, II, 9 (Rolland, Chansons Populaires, VI, 47-50, with a translation).

230 f., III, 502 b, IV, 451 b. White Russian versions, Šejn, II, 607 ff., Nos 12-16, ‘Pesn’ o grěšnoj děvě, Song of the sinful girl,’ five copies, the third imperfect. Jesus sends the girl to church, in the first the earth comes up seven cubits, the lights go out, etc.; she shrives herself, and things are as before. In the other copies she crumbles to dust. Polish (with variations), Kolberg, Lud; XII, 309, No 613; XIX, 187, No 658; XX, 101, No 37; XXI, 86, No 180; XXII, 161 f., Nos 285, 286; Kolberg, Mazowsze, I, 142, No 46; IV, 367, No 437; Siarkowski, in Zbiór wiadomości, IV, 94, No 18.

231 a. Legend of the Magdalen unmixed. Italian, Archivio, XIV, 211 f., ‘Maria Maddalena,’ two copies, fragmentary. In the second, Maria asks the master of a vessel to take her in; a tempest arises; the dona pecatrice, lest the vessel should founder on her account, with many people aboard, throws herself into the sea, is swallowed by a whale, and not disgorged for three-and-thirty years.

22. St. Stephen and Herod.

P. 236 a, last paragraph. Here, and in other places in volumes I, II, Catalan is treated as if it were a dialect of Spanish. The corrections required are as follows: I, 236 a, last paragraph, 384 a, 2d par., 505 a, 2d par.; II, 174 a, 2d par., 347 a, 2d par., 512 a, No 72, read Catalan for Spanish, and I, 384 a, 2d par., drop K. I, 462 a, 3d par., read Catalan for C. II, 69 a, 7th line, 113 b, 11th line, 158, 2d par., read Spanish and Catalan, and at the last place insert Catalan before the 3d and 4th citations and transfer them to the end.

237, III, 502 b. The Breton story with the miraculous sustentation of the maid (but without the marvel of the capon): Böhme’s Erk, I, 637 ff., No 213 a, ‘Die Weismutter,’ b, ‘Die unschuldig gehangene und gerettete Dienstmagd,’ and note to b; Wolfram, p. 38, No 10, ‘Zu Frankfurt steht ein Wirtshaus.’

240 f., 505 f., II, 501 b, IV, 451 f. Joie des Bestes. Add: Marin, Cantos Populares, I, 61, No 124; Iglesia, El Idioma Gallego (‘a maldicion d’a ovella’), cf. II, 8, note †, III, 174, both cited by Munthe.

240, 241, 505 b, II, 501 b, III, 502 b, IV, 452 a, V, 212 a. A roast pheasant gets feathers and flies away in attestation of a tale: M. Wardrop, Georgian Folk-tales, p. 10 f., No 2. G. L. K.

Fish flying out of the pan. See Wesselofsky, Archiv f. slavische Philologie, VI, 574.

241 b. Herod’s questions. Compare Bergström and Nordlander, 98, 3; Pidal, p. 128.

23. Judas.

[P. 243 b. Trinity College MS. B, 14, 39, has been recovered, and Professor Skeat has had the kindness to furnish a copy of the ballad. Wright’s text proves to be in all essentials accurate; but, on account of the age and great interest of the poem, Professor Skeat’s copy is here reproduced. The ballad has no title in the MS.

V. 24, *. The word c’st has here been erased, and should not be inserted. Skeat.

V. 27. Blank space. Read ‘frek’(=man). Skeat.

The MS. has íí at end of ll. 8, 25, 30. This means that there are here two second lines, i. e., that three lines rime together. Skeat. The long f’s of the MS. are printed s.]

25. Willie’s Lyke-Wake.

P. 250, 506 a, II, 502 a, III, 503 a. Add the Croatian ballad, ‘Ive umira za Marom,’ Hrvatske Narodne Pjesme iz “Naše Sloge,” II. Diel, 15, No 11.

29. The Boy and the Mantle.

[P. 261 f. On the Gaelic ballad in the Dean of Lismore’s Book see the elaborate article by Professor Ludw. Chr. Stern, Die gälische Ballade vom Mantel in Macgregors Liederbuche, Zeitschrift für celtische Philologie, I, 294 ff. The text is given according to the edition of Alexander Cameron, Reliquiae Celticae, I, 76, with another copy from a 1628 MS. in the Franciscan Convent at Dublin. Stern’s translation clears up some points, and brings out one striking similarity between the Gaelic and the English ballad. When MacReith’s wife tried on the mantle, “er passte ihr, beides an Fuss und Hand, bis auf die Gabel ihrer kleinen Finger und Zehen.” She explains this failure of the mantel to cover her completely: “‘Einen Kuss bekam ich verstohlen von O’Duibhnes Sohne Diarmaid; der Mantel würde bis auf den Boden reichen, wenn es nicht der allein wäre.’” Compare sts 28-30 of ‘The Boy and the Mantle.’ This similarity, in a feature unknown to other versions of the story, coupled with the form ‘Craddocke’ in the English ballad (a form which “nur aus dem welschen Caradawc entstanden sein kann”) convinces Stern that ‘The Boy and the Mantle,’ and probably also the Gaelic ballad, are derived directly from Welsh tradition, independently of the Old French versions, which, however, he thinks also go back ultimately to Wales (p. 310). I am indebted to Dr F. N. Robinson for calling my attention to Stern’s article. G. L. K.]

268 ff., 507 a, II, 502 a, III, 503, IV, 454 a, V, 212 f. Tests of chastity. “The jacinth stone will not be worne on the finger of an adulterer, nor the olive grow if planted by one that leadeth his life in unlawful lusts.” Greene, Never too late, Pt. II, 1590, Works, ed. Grosart, VIII, 141. A note on the general subject in G. Rua, Novelle del “Mambriano,” pp. 66 f., 73-83. G. L. K. [See also Zupitza, Herrig’s Archiv f. das Studium der neueren Sprachen, LXXXII, 201; Nyrop, Dania, I, 13, n. 2; Feilberg, Dania, I, 154; ‘La Mensuration du Cou,’ Perdrizet and Gaidoz, Mélusine, VI, 225 ff.]

270 a, 1st paragraph. The Shukasaptati story at p. 29 f. of R. Schmidt’s translation.

30. King Arthur and King Cornwall.

P. 284. Sts 17, 18. Compare Carle of Carlile, vv. 143 ff., Percy MS., Hales and Furnivall, III, 282.

31. The Marriage of Sir Gawain.

P. 288 ff., II, 289 b, III, 454 a. Mr. Whitley Stokes has pointed out that the incident of a hag turning into a beautiful woman after a man has bedded with her occurs in the Book of Ballymote, an Irish MS. of about 1400, and elsewhere and earlier in Irish story, as in the Book of Leinster, a MS. of the middle of the twelfth century. The Academy, XLI, 399 (1892). It is singular that the sovereignty in the first tale is the sovereignty of Erin, with which the disenchanted hag rewards her deliverer, and not the sovereignty over woman’s will which is the solution of the riddle in the ballad. See also the remarks of Mr. Alfred Nutt in the same volume, p. 425 (and, again, Academy, October 19, 1889, p. 255), who, while denying the necessity for any continental derivation of the hideous woman, suggests that Rosette in Gautier’s Conte du Graal, vv. 25380-744, furnishes a more likely origin for her than Chrétien’s damoisele, since it does not appear that the latter is under spells, and spells which are loosed by the action of a hero. [See also O’Grady, Silva Gadelica, p. 328 ff.; translation, p. 370 ff. F. N. Robinson.]

289 b. Gromere Gromorson (Grummore Gummursum) and Gromore somyr Ioure, in Malory’s Morte Darthur, ed. Sommer, 256, 258, 799.

32. King Henry.

P. 290, note †, IV, 454 a. “La nuit si jolie fille, le jour si jolie biche:” Pineau, Le Folk-lore du Poitou, p. 391. [A raven by day, a woman by night: von Wlislocki, M. u. S. der Bukowinaer u. Siebenbürger Armenier, p. 75. On transformations of all kinds, see S. Prato, Bulletin de Folklore, 1892, p. 316 ff.]

298, II, 502 b, IV, 454 a. A man marries a snake. At midnight it becomes a woman, and it keeps that form thereafter: J. Krainz, Mythen u. Sagen aus dem steirischen Hochlande. No. 147, p. 194. A snake (enchanted man) marries a girl, and is thereby freed: Brüder Zingerle, Tirols Volksdichtungen, II, 173 ff.; cf. II, 317. G. L. K.

33. Kempy Kay.

P. 300. I have serious doubts whether this offensive ballad has not been made too important; whether, notwithstanding the points noted at p. 301, it is anything more than a variety of ‘The Queen of all Sluts.’

305 b. A 10¹. lauchty in Sharpe with a line drawn in ink through l (probably by the editor, as this is a presentation copy).

V, 213 a. Since we have Pitcairn’s copy only in Sharpe’s handwriting, we cannot determine which of the two made the changes.

34. Kemp Owyne.

P. 307 f, II, 502 b, III, 504 a. Disenchantment; kissing a serpent. A remarkable case alleged to have occurred at Cesena in 1464: [Angelo de Tummulillis, Notabilia Temporum, ed. Corvisieri, 1890, p. 124 ff.;] Giornale Storico della Letteratura Italiana, XVII, 161. G. L. K. On the whole subject see R. Köhler’s notes in Mennung, Der Bel Inconnu, p. 20; S. Prato’s notes, Bulletin de Folklore, 1892, p. 333 f. [W. H. Schofield, Studies on the Libeaus Desconus, in Studies and Notes in Philology and Literature published under the direction of the Modern Language Departments of Harvard University, IV, 199 ff.]

36. The Laily Worm and the Mackrel of the Sea.

P. 316 a. Näktergalsvisan, Bohlin, in Nyare Bidrag till Kännedom om de Svenska Landsmålen, II, 10, Folk-toner från Jämtland, pp. 5, 6.

37. Thomas Rymer.

P. 319, note ‡. Dr. W. H. Schofield has furnished me with an abstract of the Visions d’Oger le Dannoys au royaulme de Fairie (which book after all is in the Paris library). There is nothing in the Visions which throws further light on the relation of the stories of Thomas Rhymer and of Ogier.

320, note ‡. Bells. See R. Köhler, Zeitschr. des Vereins f. Volkskunde, VI, 60.

321, note ‡. The duration of paradisiac bliss exceeds three hundred years in some accounts. Three hundred years seem but three days in the Italian legend of three monks, Graf, Miti, Leggende, etc., 1892, I, 87 f., and in that of the young prince who invites an angel to his wedding, Graf, 90 ff., after the Latin text published by Schwarzer, Zeitschrift für deutsche Philologie, XIII, 338-51, 1881. (R. Köhler pointed out in the same journal, XIV, 96 ff., that an abstract of the story had been given in Vulpius’s Curiositäten, I, 179 ff., as early as 1811.) In the lai of Guingamor, printed by M. Gaston Paris in Romania, VIII, 50 ff., 1879, three hundred years pass as three days. In both the last, the eating of earthly food brings an immediate decrepitude, followed by speedy death in the case of the prince. [See also W. Hertz, Spielmannsbuch, p. 318 f.]

39. Tam Lin.

[P. 339 b, II, 505 b, III, 505 b. Fairy salve. Kirk’s Invisible Commonwealth, ed. Lang, pp. 13, 34; Denham Tracts, II, 138 f.]

340 a, II, 505 b, III, 505 b, IV, 455 b. Sleeping under trees: ympe tree. Bugge, Arkiv för nordisk Filologi, VII, 104, refers to Liebrecht, Gervasius von Tilbury, p. 117, and to W. Hertz, Spielmannsbuch, p. 322.

40. The Queen of Elfan’s Nourice.

P. 358 b, II, 505 f., III, 505 f., IV, 459 a, V, 215 b. Mortal midwives for fairies, etc.: Wucke, Sagen der mittleren Werra, II, 25; Gebhart, Oesterreichisches Sagenbuch, p. 208; Baader, Neugesammelte Volkssagen, No 95, p. 68. G. L. K.

[Kirk’s Secret Commonwealth, ed. Lang, p. 13; Denham Tracts, II, 138.]

42. Clerk Colville.

[P. 372 b. Der Ritter von Staufenberg. See the edition by Edward Schröder: Zwei altdeutsche Rittermären, Moriz von Craon, Peter von Staufenberg. Berlin, 1894. Schröder dates the composition of the poem about 1310 (p. LI). He shows that Schott’s edition, which Culemann followed, was a reprint of one printed by Prüss in 1483 at the earliest, but thinks that it followed that of Prüss at no long interval (p. XXXIV). Cf. also Schorbach, Zeitschr. f. deutsches Altertum, XL, 123 ff.]

374-78. The mother’s attempt to conceal the death of her son from his wife occurs also in ‘Ebbe Tygesøns Dødsridt’ and ‘Hr. Magnuses Dødsridt,’ Olrik, Danske Ridderviser, Nos 320, 321, and Swedish copies of the former; borrowed no doubt from ‘Elveskud.’

380, II, 506 a, III, 506 a, IV, 459 a, V, 216 a. Add: XX, ‘La Mort de Jean Renaud,’ Beauquier, Chansons p. recueillies en Franche-comté, p. 152.

43. The Broomfield Hill.

[P. 393 a, III, 506 b, IV, 459 b. With the Italian ballad cf. ‘Quarante ans j’ai travaillé,’ Georgeakis et Pineau, Folk-lore de Lesbos, p. 246.]

393 f., 506. Jäger-Romanze in Böhme, Altdeutsches Liederbuch, No 437, from Melchior Franck, Fasciculus Quodlibeticus, Nürnberg, 1611, No 6: slightly different, no disposition to kill the maid. Three copies of this all but inevitable ballad in Blätter für Pommersche Volkskunde, II. Jahrgang, p. 77 f., ‘Jägerslied;’ and more might be added.

44. The Twa Magicians.

[P. 400. Greek. Cf. ‘Les Transformations,’ Georgeakis et Pineau, Folk-lore de Lesbos, p. 210 ff. (no mention of the Turk’s transforming himself).]

401. Polish. Add: Kolberg, Lud, XXI, 27, No 50; XXII, 102, No 157; Kolberg, Mazowsze, II, 54 f., Nos 131, 132; III, 247, 321; IV, 274, No 240.

401 b, II, 506 b, III, 506 f., IV, 459 b, V, 216 a. Transformations during flight. Add R. Köhler’s notes to L. Gonzenbach’s Sicilianische Märchen, now published by J. Bolte, Zeitschrift des Vereins für Volkskunde, VI, 65.

The incidents of the flight of the girl and her lover, the pursuit and the transformations, and of the Devil outwitted by his pupil are discussed by G. Rua, Novelle del “Mambriano” del Cicco da Ferrara, p. 95. See also M. Wardrop, Georgian Tales, p. 4, No. 1. G. L. K.

45. King John and the Bishop.

[P. 405 ff., II, 506 f., IV, 459 b, V, 216 a. A Christian ascetic has taken up his abode in a hogshead, on which he has written, “If thou art wise, live as I live!” The sultan puts three questions to him: How far is it to heaven? At how much do you value me? Which is the best religion? The penalty for failure to solve them is to be dragged at the tail of the sultan’s horse. The answers are: A day’s journey; twenty-nine silver pieces; neither of the two religions is the better, for the two are God’s eyes, one of which is as dear to him as the other. Von Wlislocki, M. u. S. der Bukowinaer u. Siebenbürger Armenier, ‘Der weise Mann,’ No 30, p. 83 ff.]

46. Captain Wedderburn’s Courtship.

[P. 417 a, II, 507 b, III, 507 a, IV, 459 b, V, 216 a. Heads on stakes. See W. H. Schofield, in the (Harvard) Studies and Notes in Philology and Literature, IV, 175 ff.]

418 a, II, 507 b. See Stiefel, Ueber die Quelle der Turandot-Dichtung Heinz des Kellners, in Zeitschr. f. vergleichende Litteraturgeschichte, N. F., VIII, 257 ff.

47. Proud Lady Margaret.

P. 426. Add: ‘La fille damnée,’ Daymard, p. 178; ‘La sposa morta,’ Archivio, VIII, 274; the “romance” in Ballesteros, Cancionero popular gallego, III, 256; see also the “romance” ‘Bernal Francez’ from Algarve in Encyclopedia Republicana, Lisbon, 1882, p. 156.

49. The Twa Brothers.

I.

P. 435, V, 217. Communicated by Mr J. K. Hudson of Manchester. Sung after a St George play regularly acted on All Souls’ Day at a village a few miles from Chester, and written down for Mr Hudson by one of the performers, a lad of sixteen. The play was introduced by a song called Souling (similar to a Stephening, see I, 234), and followed by two songs, of which this is the last, the whole dramatic company singing.

53. Young Beichan.

P. 459 a. For a late German ballad on the Moringer story (‘von dem Markgrafen Backenweil’) see Bolte, Zeitschrift des Vereins für Volkskunde, III, 65-7, and for notes of dramas upon the theme, pp. 62-4. I do not observe that I have anywhere referred to the admirably comprehensive treatment of the subject by von Tettau, Ueber einige bis jetzt unbekannte Erfurter Drucke des 15. Jahrhunderts, Ritter Morgeners Wallfahrt, pp. 75-123. The book did not come into my hands till two years after my preface was written.

VOL. II.

56. Dives and Lazarus.

P. 10 b, III, 507 b, 508 a, IV, 462 b, V, 220 a. Add: Ruthenian ballad, Kolberg, Pokucie, II, 280, No 505. Legends not in stanzas, White Russian, ‘Lazar,’ Šejn, II, 578-90, 3 copies; Romanov, Part V, pp. 341-56, Nos 22-26, 5 copies and variants; Great Russian, Jakuškin, p. 44, No 13, 2 copies. Lazarus and the rich man are brothers.

‘Il ricco Epulone,’ the Madonna begging, Archivio, XIV, 209 f.

57. Brown Robyn’s Confession.

P. 13, 510 a, IV, 463 a, V, 220 a. A serpent stops a ship and demands a passenger: Larminie, West-Irish Folk-Tales, p. 131. On the detention of ships by submarine folk, see Whitley Stokes, Revue Celtique, XV, 294 f. G. L. K. (The article attributed to R. Köhler, II, 510 a, is by L. Laistner.) [Add Jātaka, Bk. I, No 41, Cowell, I, 110. A ship mysteriously detained because the owner has neglected a promise: Yacoub Artin Pacha, Contes pop. de la vallée du Nil, p. 74.]

59. Sir Aldingar.

[P. 33, 511 b, III, 508 a, IV, 462 a. For parallels, including the child champion, see R. Köhler’s account of the Breton mystery of Sainte Tryphine, Revue Celtique, I, 222 ff. F. N. Robinson.]

64. Fair Janet.

P. 102 f. (Breton ballad), III (497 b, No 5), 508 b, IV, 464 a, V, 222 a. Add to the French ballads a copy from Basse-Normandie obtained by M. Couraye du Parc, Études romanes dédiées à Gaston Paris, 1891, p. 49; ‘L’infidèle punie,’ Beauquier, Chansons p. recueillies en Franche-Comté, p. 254. [On the similarity of the beginning of ‘La Fidanzata Infedele’ to that of the Danish ballad ‘Hyrde og Ridderfrue,’ see Olrik, Ridderviser, I, 181, No 349.]

P. 109. Something similar to what is narrated in F 7-10 is, I am assured by high authorities, familiar to practising physicians. An eminent professor in the Harvard Medical School informs me that in the case of two families under his care the husband has been regularly troubled with “morning sickness” during the first three or four months of the wife’s pregnancy (the husband in neither case being of a nervous or hysterical disposition). Mr. E. E. Griffith, late of Harvard College, tells me that a respectable and intelligent man of his acquaintance in Indiana maintained that he always shared the pains of his wife during parturition, and that his labors were as intense in degree and as long in time as hers. A distinguished physician of Indiana, while testifying to the frequency of cases of the like sympathy, insists that such experiences occur only to husbands who have witnessed the pains in question, or who have learned about them by reading or conversation on the matter, and that “suggestion” affords an explanation of the phenomenon.

65. Lady Maisry.

P. 112 f. In a Polish ballad a girl who has had a child irregularly is burned by her two brothers. Her paramour comes by when she is half burned, and she begs him to save her. (How can I? he says; your brothers are here. The brothers say, we have done wrong to burn her; we have left her child an orphan.) Kolberg, Lud, XVI, 291, No 476.

P. 114, st. 17.

With this common-place compare:

Hvor ere nu de Kæmper, min Fader giver Brød (Løn), Grundtvig, D. g. F., No 184, G, 8, 9.

Wolf and Hofmann, Primavera, I, 39, 41 f., and Conde Claros, the same, II, 374.

66. Lord Ingram and Child Wyet.

Pp. 127, 511, III, 509 a. Naked sword as emblem of chastity. More notes by R. Köhler to Laura Gonzenbach’s Sicilianische Märchen, Nos 39, 40, now published by J. Bolte in Zeitschrift des Vereins für Volkskunde, VI, 76.

[Mame Ala, in the Kurdish story ‘Mâm and Sîn,’ lays a dagger (Dolchmesser) between himself and Sine, “so dass der Griff desselben gegen ihre, die Spitze gegen seine eigene Brust gerichtet war.” Prym u. Socin, Kurdische Sammlungen, Petersburg Academy, translation, p. 101.]

127, note *, III, 509 a. Italian ballad (sword reduced to a straw). Bernoni, Trad. pop. veneziane, p. 36; Ferraro, Canti pop. di Ferrara, pp. 56, 103; Villario, in Archivio, XI, 35; Menghini, Canzoni pop. romane, in Sabatini, Il Volgo di Roma, I, 75 ff.

[127 f., 511 b, III, 509 a. Table-jumping.

The Vows of the Heron (about 1340), Wright, Political Poems, I, 9 f.]

[128. ‘Ebbe Skammelsøn’ is now No 354 in the Grundtvig-Olrik collection of Danish ballads, Ridderviser, I, 197 ff. 8 Danish versions are printed (some of which go back to MSS of the 17th century), with a very elaborate introduction and critical apparatus. Dr. Olrik regards the extant Norwegian texts as derived from print. He enumerates 8 Swedish versions.]

67. Glasgerion.

P. 137, II, 511 f. Soporific effect of harping: cf. Revue celtique, XII, 81, 109, XV, 438. G. L. K.

69. Clerk Saunders.

P. 166. Stanzas 30-37 are inserted in Buchan’s first MS. on a separate slip of paper, and at 29, where the ballad originally ended, there is this note: “See the additional stanzas on the annexed leaf.” W. Walker.

72. The Clerk’s Twa Sons o Owsenford.

P. 174, note *. ‘Dass Schloss in Oesterreich,’ etc.: see Böhme’s Erk, No 61^a-g; Frischbier u. Sembrzychi, Hundert Ostpreussiche Volkslieder, No 16, p. 26; Becker, Rheinischer Volksliederborn, No 2, a, b, c, p. 2 ff.; Wolfram, No 44, p. 71; Kristensen, Jyske Folkeminder, XI, 218, No 81.

73. Lord Thomas and Fair Annet.

P. 181, III, 510 b, IV, 469 a, V, 223 b. Add to the Southern ballads ‘Le mariage tragique,’ Beauquier, Chansons p. recueillies en Franche-comté, p. 81; ‘Las bodas,’ Milá, Romancerillo Catalan, p. 257, No 262. (In this last, ‘vert marca esperansa.’)

74. Fair Margaret and Sweet William.

P. 199. Communicated by Miss Mary E. Burleigh, of Worcester, Massachusetts, and derived, through a relative, from her great-grandmother, who had heard the ballad sung at gatherings of young people in Webster, Massachusetts, not long after 1820.

199 f. Mallet and ‘Sweet William.’ Full particulars in W. L. Phelps, The Beginnings of the English Romantic Movement, 1893, p. 177 ff.

75. Lord Lovel.

P. 204 f., note †, 512 b, IV, 471 a, V, 225 a. Add: Wolfram, p. 87, No 61, ‘Es spielte ein Ritter mit einer Madam.’

205 b, note *. The Swedish ballad (p. 71 f. of the publication mentioned) is defective at the end, and altogether amounts to very little.

[206. Romaic. Add: ‘La belle Augiranouda,’ Georgeakis et Pineau, Folk-lore de Lesbos, p. 223 f.]

206 a, and note *. Add: Wolfram, No 28, p. 55, ‘Es war ein Jäger wohlgemut,’ and ‘Jungfer Dörtchen,’ Blätter für Pommersche Volkskunde, II. Jahrgang, p. 12.

211, H. I have received a copy recited by a lady in Cambridge, Massachusetts, which was evidently derived from print, and differs but slightly from a, omitting 8^{3, 4}, 9^{1, 2}.

76. The Lass of Roch Royal.

P. 215. ‘Germaine’: see Daymard, p. 170; Revue des Traditions populaires, III, 364; Beauquier, Chansons pop. recueillies en Franche-Comté, p. 259.

77. Sweet William’s Ghost.

P. 228 f., 233, 239, III, 514, IV, 474. Of the succession of three cocks, white, red, black (reduced to two in English ballads), see R. Köhler, Der weisse, der rothe und der schwarze Hahn, Germania, XI, 85-92. [So in the tale ‘L’Andromède et les Démons,’ Georgeakis et Pineau, Folk-lore de Lesbos, p. 82 f.]

228, note †. Two or three additions in Böhme’s Erk, I, 598 ff., No 197, c, d, g.

78. The Unquiet Grave.

P. 235 a, last paragraph. Servian ballad in which a child’s shirt is wet with its mother’s tears, Rajković, p. 143, No 186, ‘Dete Lovzar i majka mu’ (‘The child and his mother’).

[235. Tears burning the dead. Professor Lanman furnishes the following interesting parallel from the Mahābhārata, XI, 43 ff.: Dhṛtarāṣṭra is lamenting for his fallen sons. His charioteer says;—The face that thou wearest, covered with falling tears, is not approved by the sacred books; nor do wise men praise it. For they [the tears], like sparks, ’tis said, do burn those men (for whom they’re shed).]

79. The Wife of Usher’s Well.

[P. 238, III, 513. Communicated, 1896, by Miss Emma M. Backus, of North Carolina, who notes that it has long been sung by the “poor whites” in the mountains of Polk County in that State. It has the mother’s prayer for the return of her children, as in C, III, 513, but is in other respects much nearer to A. In the last stanza we should doubtless read “They wet our winding sheet,” or the like. In 4³ the MS. has louely or lonely, perhaps meant for lovely.

80. Old Robin of Portingale.

[P. 240. Dr. Axel Olrik thinks that this ballad is related to the Danish ballad ‘Utro Fæstemø vil forgive sin Fæstemand,’ No 345 in the Grundtvig-Olrik collection (Ridderviser, I, 167, note *), which he refers for its origin to the story of the Lombard queen Rosemunda (see note on ‘Lord Randal,’ No 12, p. 286, above). The drink promised to Old Robin by his wife Dr Olrik thinks may indicate that the English ballad was once more similar to the Danish than it is in the version which we possess.]

87. Prince Robert.

P. 284. A mother prepares wholesome drink for her son, poison for his wife; both son and wife are poisoned. They are buried separately, one in the church, one in the graveyard. Trees from their graves join their tops. White Russian, Šejn, I, I, 444, No 544, 447-51, Nos 546-9; Hiltebrandt, p. 64, No 65; Kupčanko, ‘Vdova otravljaet nevěstu,’ p. 255, No 300. Ruthenian, Kolberg, Pokucie, II, 41, No 48.

90. Jellon Grame.

P. 303 b, 513 b, III, 515 b, IV, 479 b, V, 226 a.

Vol’ga, Volch, of the Russian bylinas, must have a high place among the precocious heroes. When he was an hour and a half old his voice was like thunder, and at five years of age he made the earth tremble under his tread. At seven he had learned all cunning and wisdom, and all the languages. Dobrynya is also to be mentioned. See Wollner, Volksepik der Grossrussen, pp. 47 f., 91.

Simon the Foundling in the fine Servian heroic song of that name, Karadžić, II, 63, No 14, Talvj, I, 71, when he is a year old is like other children of three; when he is twelve like others of twenty, and wonderfully learned, with no occasion to be afraid of any scholar, not even the abbot. (Cf. ‘The Lord of Lorne,’ V, 54, 9, 10.)

Other cases, Revue Celtique, XII, 63; Wardrop, Georgian Folk Tales, No 6, p. 26. G. L. K. [Lady Guest’s Mabinogion, III, 32, 65; 201, 232; Firdusi, Livre des Rois, Mohl, 1838, I, 353 ff. A. and A. Schott, Walachische Märchen, p. 265 (cf. A. Wirth, Danae in christlichen Legenden, p. 34). F. N. Robinson. See also von Wlislocki, M. u. S. der Bukowinaer u. Siebenbürger Armenier, No 24, p. 65; Jacottet, Contes pop. des Bassoutos, p. 196 f.; Georgeakis et Pineau, Folk-lore de Lesbos, p. 168.]

93. Lamkin.

Pp. 320-42, III, 515, IV, 480 f., V, 229 f.

Denham, Tracts, II, 190, refers to a Northumbrian version of the ballad which associated Long Lonkin with Nafferton Castle in the parish of Ovingham. He also gives a story, obtained from an old man in Newcastle, according to which Long Lonkin is no mason but a gentleman, who kills the lady and her one child because the lord of Nafferton had been preferred to him. The husband, abandoning his journey to London on account of a misgiving that all was not right at home, after finding his wife and child dead, hunts down the murderer, who drops from a tree in which he had concealed himself into a pool, thence called Long Lonkin’s pool, and is drowned.

Communicated by Mr. W. W. Newell, with the superscription (by the original transcriber, Miss Emma M. Backus) “as sung in Newbern, North Carolina, seventy-five years ago” (1895).

95. The Maid freed from the Gallows.

P. 346 f., III, 516 a, IV, 481 a, V, 231 a. Michele Barbi, Poesia popolare pistoiese, p. 9, found a fragment of Scibilia Nobili at Plan dagli Ontani under the name of Violina, and Giannini’s ‘Prigioniera’ (III, 516 a), otherwise ‘Mosettina,’ under the name Violina,’ ‘Brunetta,’ etc.

The following copy was communicated by Mr W. W. Newell, as derived from Miss Emma M. Backus, North Carolina, who says: “This is an old English song, in the Yorkshire dialect, which was brought over to Virginia before the Revolution. It has not been written for generations, for none of the family have been able to read or write.” Miss Backus adds that the pronunciation indicated is by no means that which is ordinarily used by the people who sing this ballad. It will, however, be noted that the Yorkshire dialect is not well preserved.

THE HANGMAN’S TREE.

4, 5, } meyther }

7, 8, } as in 1, 2, substitutingsister }for feyther

10, 11 } sweetheart}

6, 9, as in 3.

3⁴. hangmens.

4³. mither.

5². Or ha.

5³. hang.

5⁴, 8⁴, 11⁴. gallows tree.

12³. An.

12⁴. the.

348 b. German. Böhme, in his edition of Erk’s Liederhort, I, 277, adds a copy, from singing, dated 1878, ‘Die Losgekaufte,’ No 78 e.

349 f., 514 a, III, 516 b. A young man in prison bought out by his sweetheart, father, mother, etc., refusing help: Little Russian, Romanov, I, 63, No 2; Croatian, Valjavec, p. 303, No 19, ‘Junak vu Madjarski vuzi;’ Great Russian, Jakuškin, p. 147 f.; Ruthenian, Kolberg, Pokucie, II, 226 f., Nos 418, 420. Woman rescued by lover from Tatar who was about to kill her, the blood-relations declining: Romanov, I, 53, No 105.

514 a. In Nesselmann’s Littauische Volkslieder, No 119, p. 96, and Bartsch’s Dainu Balsai, I, 147, No 107, II, 202, No 321 (from Bezzenberger, Litauische Forschungen, p. 17, No 27), we have a ballad of a youth who does not get release from confinement though his blood relations lay down handsomely for him, but in the end is freed by his sweetheart with a trifle of a ring or a garland. In Bartsch, I, 63, No 53, a girl who has been shut up nine years is let alone by her father and her brother, but liberated by her lover; II, 296, Ulmann, Lettische Volkslieder, p. 168, relations make an attempt to buy off a conscript, without success, but his sweetheart effects his release by selling her garland. Silly stories all.

96. The Gay Goshawk.

P. 356, III, 517 a, IV, 482 a, V, 234 a. Chanson du Roi Loys, ou de la Belle dans la Tour. Add ‘Le Prince qui torture sa Fille,’ Beauquier, Chansons p. recueillies en Franche-Comté, p. 147; copy from Normandy, copy from Savoy, Revue des Traditions populaires, X, 641 f.

356 b, III, 517 a, IV, 482, V, 234 a. ‘Les trois capitaines.’ Add: ‘Au château de Belfort,’ Beauquier, pp. 59 f., 369 f.

III, 517 b. Girl feigns death to avoid a disagreeable suitor; test of water, fire, and hand in bosom, which last is the hardest to bear: ‘Vojvoda Janko i mlada Andjelija,’ Hrvatske Pjesme iz “Naše Sloge,” II, 65, No 68.

100. Willie o Winsbury.

P. 399, note. The ballad need not be older than the 16th century. Drop “but it was hardly,” etc.

104. Prince Heathen.

P. 424 b. It is more commonly the lady that is rolled in silk; the son is laid, dressed, rolled in silk, No 5, C, 82, No 20, C, 8 of the places cited (C, 83, E, 32, are to be dropped), and No 104, B, 14.

112. The Baffled Knight.

II, 479 a. The Complete Collection of Old and New English and Scotch Songs, 1735, a rare book, is in the library of the British Museum, and Mr Round, who has kindly examined it for me, informs me that all the ballads in it are repetitions from earlier publications; in the present case of B, from Pills to purge Melancholy.

481 b, IV, 495 a. Add ‘Il fallait plumer la perdrix,’ Beauquier, Chansons p. recueillies en Franche-Comté, p. 303.

481 b, III, 518 a, IV, 495 a, V, 239 b. Tears: add ‘L’Amant timide,’ Beauquier, Chansons p. recueillies en Franche-Comté’, p. 180; La Tradition, 1895, p. 69.

483 b, V, 240 a. La Batelière rusée in Beauquier, Chansons populaires recueillies en Franche-Comté, p. 40.

Slavic ballads of similar tenor (Servian), Rajković, ‘Mudra devojka,’ p. 16, No 23, ‘Lukava čobanka,’ p. 129, No 173.

VOL. III.

116. Adam Bell, etc.

P. 22. Translated after the original text by Professor Emilio Teza: ‘I tre Banditi,’ Padova, 1894.

26, 87¹. I regret having changed ‘an oute-horne,’ which is the reading in all the texts which have the stanza (b-f), to ‘a noute-home.’ Oute horne was originally given, and therefore this reading was not entered in the variations of c-f, as should have been done later, when the reading ‘a noute-home’ was adopted.

117. A Gest of Robyn Hode.

P. 43, note §. Right-hitting Brand is one of the attendants of Robin in A. Munday’s Metropolis Coronata (1615), Fairholt, Pageants, I, 40. J. M. Manly.

52 and note. See further on Le prêt miraculeusement remboursé, M. René Basset, in Revue des Traditions populaires, IX, 14-31.

54. Mr Macmath has sent me a transcript of another copy of the song in Deuteromelia which exhibits some variations. It was found April 5, 1895, in a bundle of papers that had belonged to John, Duke of Roxburghe. This copy is in a 17th century hand, and at the end is written: “This song was esteemed an old song before the rebellion broke out in 1641.”

76, st. 412. The first two verses should be corrected according to f, g, thus:

120. Robin Hood’s Death.

P. 103, note *, V, 240. Communion-bread called God (Lord). “For it was about Easter, at what times maidens gadded abroade, after they had taken their Maker, as they call it.” Wilson, Arte of Logike, fol. 84 b. J. M. Manly.

“In oure louerd þat he had ynome wel ioyful he was þo.” St Edmund the Confessor, v. 573, Furnivall, Early English Poems, Philol. Soc., p. 86. “Preostes ... fette to þis holi maide godes flesch and his blod.” St Lucy, v. 168, ib. p. 106. G. L. K.

103, note †. The met-yard, being a necessary part of an archer’s equipment for such occasions as p. 29, 148, 158; p. 75, 397; p. 93, 28; p. 201, 18, 21, may well enough be buried with him.

104. Russian. Similar directions as to the grave in Jakuškin, p. 99.

123. Robin Hood and The Curtal Friar.

P. 128 a, v. 80. The reading should be

otherwise there is no change in their relative plight.

125. Robin Hood and Little John.

P. 133 a. There is a black-letter copy, printed by and for W. Onley, in Lord Crawford’s collection, No 1320; the date put at 1680-85. A white-letter copy in Roxburghe, III, 728. See Ebsworth’s Roxburghe Ballads, VIII, 504.

155. Sir Hugh or the Jew’s Daughter.

[241 a. The Life and Miracles of St William of Norwich have been edited by Drs Jessopp and James.]

156. Queen Eleanor’s Confession.

P. 258 b, 3d paragraph. The Danish ballad is printed in Dania, II, 275, 1893: ‘Vise om Caroline Mathilde,’ derived from an old lady who in childhood had heard it sung by a peasant girl, about 50 years before the publication.

159. Durham Field.

P. 283 a. Knights wearing the king’s armor in battle. This was naturally frequently done. So John at Poitiers had twenty in his “parements,” Froissart (Buchon), III, 186, and Charles VIII a good number at Fornovo, Daniel, Histoire de France, VIII, 222.

161. The Battle of Otterburn.

Pp. 294, 520 a, IV, 499, V, 244 b. St George Our Lady’s Knight. Add: Torrent of Portyngale, v. 1677: E. Flügel, Neuenglisches Lesebuch, I, 441.

162. The Hunting of the Cheviot.

P. 306 a, 38 f. Motherwell has cited an apt passage from the romance of Alisaunder which may well be repeated.

P. 306, st. 54, IV, 502, V, 244. Hrafn fights after Gunnlaugr has hewn off his feet: Gunnlaugs saga Ormstungu, ed. Mogk, p. 27. W. H. Schofield.

Note †. The Highlander is paralleled by an Indian in The Observations of Sir Richard Hawkins, Markham, The Hawkins’ Voyages, Hakluyt Society, p. 243, and by Mordred in Malory’s Morte Darthur, ed. Sommer, Bk 21, ch. 4. G. L. K.

168. Flodden Field.

P. 351 b (12, lapt all in leather), IV, 507 a. The dying witch of Berkeley says to her children: Insuite me corio cervino, deinde in sarcophago lapideo supinate, operculum plumbo et ferro constringite. William of Malmesbury, Gesta Regum Anglorum, ed. Stubbs, Bk 2, I, 254, § 204.

169. Johnie Armstrong.

[P. 367. Johnie’s plain speech to the king. So in Li Charrois de Nymes, v. 283, in Jonkbloet, Guillaume d’Orange, I, 80: “Et dit Guillaumes, ‘Dans rois, vos i mentez.’”]

367, and note. The Baron of Brackley’s son (No 203), set on the nurse’s knee, uses nearly the same words as Johnie Armstrong’s in B, 24. M. Gaidoz, Mélusine, VII, 70, cites from Hone the passage in No 54 (B, 5, 6, see also A, 5, 6, D, 4, 5), in which Jesus speaks from his mother’s womb. See further Mélusine, IV, 447, V, 36, 257, VI, 92.

170. The Death of Queen Jane.

P. 372-6. Appendix. ‘The Duke of Bedford,’ Longman’s Magazine, XVII, 217, 1890, “sent from Suffolk,” is one half (sts 5-8) a plagiarism from ‘The Death of Queen Jane.’ Compare A, 5, 6, B, 8, C, 5, 6, D 6 of Queen Jane with what follows. The remainder of ‘The Duke of Bedford’ is so trivial that it is not worth the while at present to assign that piece its own place. I have not attempted to identify this duke of Bedford; any other duke would probably answer as well.

THE DUKE OF BEDFORD.

173. Mary Hamilton.

P. 382. The passages following relate to the affair of the Frenchwoman and the apothecary. Calendar of State Papers, Foreign Series, of the Reign of Elizabeth, 1563. (Indicated to me by Mr Andrew Lang.)

The Queen’s apothecary got one of her maidens, a Frenchwoman, with child. Thinking to have covered his fault with medicine, the child was slain. They are both in prison, and she is so much offended that it is thought they shall both die. Randolph to Cecil, Edinburgh, 21 Dec., 1563, p. 637. The apothecary and the woman he got with child were both hanged this Friday. Randolph to Cecil, Dec. 31, 1563, p. 650.

The heroine of this ballad is Mary Hamilton in all copies in which she has a full name, that is, twelve out of the twenty-four which have any name; Mary simply, or Mary mild,[127] is found in eleven copies, and Maisry in one. Finding in the history of the court of Peter the Great an exact counterpart of the story of the ballad with a maid of honor named Mary Hamilton filling the tragic rôle, and “no trace of an admixture of the Russian story with that of the Frenchwoman and the queen’s apothecary,” I felt compelled to admit that Sharpe’s suggestion of the Russian origin of the ballad was, however surprising, the only tenable opinion (III, 382 f.). Somewhat later a version of the ballad (U) was found at Abbotsford in which there is mention of the apothecary and of the practices for which he suffered in 1568, and this fact furnished ground for reopening the question (which, nevertheless, was deferred).

Mr Andrew Lang has recently subjected the matter of the origin of the ballad to a searching review (in Blackwood’s Magazine, September, 1895, p. 381 ff.). Against the improbability that an historical event of 1718-9 should by simple chance coincide, very minutely and even to the inclusion of the name of the principal actor, with what is related in a ballad ostensibly recounting an event in the reign of Mary Stuart, he sets the improbability that a ballad, older and superior in style to anything which we can show to have been produced in the 18th, or even the 17th century,[128] should have been composed after 1719, a ballad in which a contemporary occurrence in a foreign and remote country would be transferred to Scotland and Queen Mary’s day, and so treated as to fit perfectly into the circumstances of the time: and this while the ballad might entirely well have been evolved from a notorious domestic occurrence of the date 1563, the adventure of Queen Mary’s French maid and the apothecary—which has now turned out to be introduced into one version of the ballad.[129]

I wish to avow that the latter improbability, as put by Mr Lang, has come to seem to me considerably greater than the former.

The coincidence of the name of the heroine is indeed at first staggering; but it will be granted that of all the “honorable houses” no one might more plausibly supply a forgotten maid of honor than the house of Hamilton. The Christian name is a matter of course for a Queen’s Mary.

384 ff., IV, 507 ff., V, 246 f.

BB.

THE QUEEN’S MARIES.

Communicated by Mr Andrew Lang as received from Mrs Arthur Smith; sung by a nurse. 4 is clearly modern.

176. Northumberland betrayed by Douglas.

P. 411 a. Looking through a ring. “The Dul Dauna put a ring to his eye, and he saw his grandfather on the deck walking.” Larminie, West Irish Folk-Tales, p. 9. G. L. K.

177. The Earl of Westmoreland.

P. 417. Dr W. H. Schofield suggests that the romance imitated in the second part of this ballad is, Libeaus Desconus. There the hero, who is but a child in years (in the ballad he has a child’s voice), comes to a fair city by a river side, the lady of which is besieged by a giant, black as pitch. Libeaus undertakes to fight the giant, and is received by him with disdainful language. The fight is “beside the water brim.” They break their spears at the first encounter; then fight on foot with swords. Libeaus strikes off the giant’s head and carries it into the town; the people come out to meet him “with a fair procession,” and the lady invites him to be her lord in city and castle. Compare the ballad, etc., 54-78, and Libeaus Desconus, v. 1321 ff. [See Dr Schofield’s Studies on the Libeaus Desconus, p. 242, in Studies and Notes in Philology and Literature published under the direction of the Modern Language Departments of Harvard University, Vol. IV.]

178. Captain Car, or, Edom o Gordon.

IV, 513 b, H 2⁴. Mr Macmath is convinced that the missing (illegible) word is orghie (orgeis=a fish, a large kind of ling).

182. The Laird o Logie.

P. 456. Buchan’s original MS. p. 216 ff., ‘The Laird o Logie.’

190. Jamie Telfer.

P. 5 a first paragraph. However, “in the list of Border thieves made in the year 1552, William Patrick, the priest, and John Nelson, the curate of Bewcastle, are both included”: Denham Tracts, I, 150. This shows that the society was homogeneous.

191. Hughie Grame.

P. 14, E. Between 12 and 13 follows in Buchan’s original MS.:

192. The Lochmaben Harper.

P. 21. E has in Buchan’s original MS. this refrain at the end of the verse:

196. The Fire of Frendraught.

P. 41, note ‡. Read: The peerage of Aboyne was first created in 1626, in favor of John Gordon, fifth son of the first Marquis of Huntly (Viscount of Aboyne and Melgum in 1627). He married Sophia Hay, a daughter of Francis, Earl of Errol, The Records of Aboyne, edited by the Marquis of Huntly, New Spalding Club; 1894, pp. 325, 526.

V, 251 b, P. 44. In “But Rothiemay lie,” may seems to have been accidentally omitted. The “Turn” in Scott was probably meant for Twin, the dot of i being omitted.

200. The Gypsy Laddie.

P. 61 ff., V, 252. The three stanzas which follow are given in H. A. Kennedy’s “Professor Blackie: his Sayings and Doings, London, 1895” as they were sung by Marion Stodart, Professor Blackie’s aunt, to her sister’s children. P. 12 f. (Communicated by Mr David MacRitchie, of Edinburgh.)

“On the discovery of which the earl’ saddled to him his milk-white steed,’ and rested not till he had hanged the seven gypsies on a tree.”

O at the end of the second and the fourth verse of each stanza.

216. The Mother’s Malison, etc.

P. 186 f. In ‘Majčina kletva,’ Hrvatske Pjesme iz “Naše Sloge,” II, 22, No 18, two lovers go off in a boat, under a mother’s curse, and are both drowned.

229. Earl Crawford.

P. 280 a, A, b. b was written down March 25, 1890.

234. Charlie MacPherson.

P. 310. Mr Walker of Aberdeen suggests that Billy Beg in 3 should be Bellabeg, a small property in Strathdon. It will be observed that two other men in the same stanza are named by their estates.

235. The Earl of Aboyne.

P. 311 b, omit the paragraph beginning J, and say: Charles, first Earl of Aboyne, married for his first wife Margaret Irvine of Drum, who died in December, 1662. (The Records of Aboyne, edited by the Marquis of Huntly, New Spalding Club, 1894, p. 552.) The story of the ballad, so far as is known, is an absolute fiction.

In vol. ii of Retours or Services of Heirs, No 4906 (Aberdeen), 17 June, 1665, there is the entry: Domina Anna Gordoun, hæres Dominæ Margaretæ Irving, sponsæ Comitis de Aboyne matris. (Mr Walker of Aberdeen.)

311, V, 270. Mr Macmath has sent me this stall-copy, printed by J. Morren, Cowgate, Edinburgh.

PEGGY IRVINE.

4². set out out.

10³. If he.

238. Glenlogie, or, Jean o Bethelnie.

P. 338 b, 2d paragraph. As to the name Melville, Mr Walker of Aberdeen remarks: If Buchan’s story (given in his notes) of the Glenlogie incident were correct, the maiden’s name must have been Seaton, and not Melville, the Seatons and Urquharts being the only two names which in historical times could be called lairds of Meldrum or Bethelnie.

248. The Grey Cock, or, Saw you my Father?

P. 390. Add to the French ballads ‘Le voltigeur fidèle,’ Beauquier, Chansons p. recueillies en Franche-Comté, p. 338.

250. Henry Martyn.

E

P. 393. ‘Andrew Bartin,’ communicated by Miss Louise Porter Haskell as derived from Gen. E. P. Alexander of South Carolina, and derived by him from the singing of a cadet at West Point Military Academy in the winter of 1856-7. Two or three slight corrections have been made by Mrs A. C. Haskell, sister of Gen. Alexander. This copy comes nearer than the others to the original Andrew Barton; but sts 11-13 are derived from Captain Ward, No 287, 8, 10.

2¹, etc. Bartyn. Gen. Alexander remarks that “the accent was on the last syllable.”

Fragment of a Suffolk Harvest Home song, remembered by an old Suffolk divine. Contributed by Edward Fitzgerald to Suffolk Notes and Queries in the ‘Ipswich Journal,’ 1877-78; where another stanza follows which has no connection with the above. See ‘Two Suffolk Friends,’ by Francis Hindes Groome, Edinburgh and London, 1895, p. 79 f.

269. Lady Diamond.

[P. 29 a. Zupitza, Die mittelenglischen Bearbeitungen der Erzählung Boccaccio’s von Ghismonda u. Guiscardo, in Geiger’s Vierteljahrsschrift f. Kultur u. Litteratur der Renaissance, 1886, I, 63 ff.]

29. Italian. D. ‘Ricardo e Germonda,’ communicated by P. Mazzucchi, Castelguglielmo, July, 1894, to Rivista delle Tradizioni pop. italiane, I, 691.

[32 ff. On these stories of the husband who gives his wife her lover’s heart to eat, see H. Patzig, Zur Geschichte der Herzmäre, Berlin, 1891.]

34. A is translated by Professor Emilio Teza, ‘Donna Brigida,’ in Rassegna Napolitana, II, 63, 1895.

272. The Suffolk Miracle.

P. 60 ff. See Professor Schischmánov in Indogermanische Forschungen, IV, 412-48, 1894, Der Lenorenstoff in der bulgarischen Volkspoesie, Professor Schischmánov counts more than 140 versions of The Dead Brother, ballad and tale, in Albanian, Bulgarian, Greek, Roumanian, and Servian, 60 of these Bulgarian. Dozon 7 is affirmed to be a mere plagiarism. The versions of the Romaic ballad run up to 41. A very strong probability is made out of the derivation of all of the ballads of ‘The Dead Brother’ from the Greek.

62. Compare La Jeune Fille et l’âme de sa mère, Luzel, I, 60, 61 ff. A girl who grieves for her dead mother, and wishes to see her again, is directed by the curé to go three nights to the church, taking each time an apron for her mother. The mother tears the apron into 9, 6, 3 pieces successively.

64. A dead lover takes his mistress on his horse at midnight and carries her to the grave in which he is to be buried the following day. Her corpse is found there, flattened out and disfigured. ‘La fiancée du mort,’ Le Braz, La Légende de la mort en Basse-Bretagne, pp. 359-67.

[65 a. Romaic. Add: Georgeakis et Pineau, Le Folk-lore de Lesbos, p. 253 (in translation).]

273. King Edward the Fourth and a Tanner of Tamworth.

P. 74 f. Similar tales: Sébillot, Contes pop. de la Haute-Bretagne, II, 149 f.; Luzel, Contes pop. de la Basse-Bretagne, I, 259.

274. Our Goodman.

P. 88 a. [A version similar to that in Smith’s Scotish Minstrel, but not absolutely identical, is mentioned in Blätter f. literarische Unterhaltung, 1855, p. 236, as contained, with a German translation, in “Ten Scottish Songs rendered into German. By W. B. Macdonald of Rammerscales. Scottish and German. Edinburgh, 1854.” Professor Child refers to this version in a MS. note. A specimen of the translation is given in the journal just cited, as well as enough of the Scotch to show that the copy is not exactly like Smith’s. “Vetter Macintosh” and “der Fürst Karl” are mentioned. Macdonald’s book is not at this moment accessible. G. L. K.]